Linga Purana — Purva Bhaga, Shloka 25

Adhyaya 44: Nandikesvara’s Manifestation and Abhisheka; The Rule of Namaskara in Shiva-Nama

Devanagari script

वासोयुगं तथा दिव्यं गन्धं दिव्यं तथैव च केयूरे कुण्डले चैव मुकुटं हारमेव च

Transliteration

vāsoyugaṃ tathā divyaṃ gandhaṃ divyaṃ tathaiva ca keyūre kuṇḍale caiva mukuṭaṃ hārameva ca

Translation

Hãy dâng lên Đức Chúa những đôi y phục thần diệu và hương thơm thần diệu; lại dâng vòng tay, hoa tai, vương miện và tràng hoa nơi cổ—để trang nghiêm Pati, Đấng giải thoát pashu bị trói buộc nhờ sự tôn kính phụng thờ Liṅga.

Word by Word

• vāsaḥ-yugam: a pair of garments

• tathā: and also

• divyam: divine, celestial

• gandham: fragrance, perfume

• divyam: divine

• tathaiva ca: likewise indeed

• keyūre: armlets/bracelets worn on the upper arm

• kuṇḍale: earrings

• ca eva: and indeed

• mukuṭam: crown/diadem

• hāram: necklace/garland

• eva ca: also

Speaker

Suta Goswami (narrating Shiva-puja procedure within the Purva-Bhaga discourse)

Characters & Entities

• Shiva

FAQs

What is the importance of this verse in the context of Linga worship?

It lists key alankāra-upacāras—garments, fragrance, and ornaments—showing that Liṅga-pūjā includes honoring Shiva as the sovereign Pati with dignified, devotional offerings.

How does this verse describe the nature of Shiva (Shiva-tattva)?

By adorning Him with divine garments and royal ornaments, the verse points to Shiva as Pashupati—transcendent yet graciously accessible through worship, who uplifts the pashu from pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

Ritually, it highlights alankāra (adornment) as a formal upacāra in Shiva-pūjā; yogically, it supports the Pāśupata attitude of offering one’s senses and possessions back to Pati with disciplined reverence.